Bhagavad Gita Chapter 13 Verse 6 — Ksetra Ksetrajna Vibhaga Yoga
Sanskrit
महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च | इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ||१३-६||
Transliteration
mahābhūtānyahaṃkāro buddhiravyaktameva ca . indriyāṇi daśaikaṃ ca pañca cendriyagocarāḥ ||13-6||
Hindi Meaning
।।13.6।। पंच महाभूत, अहंकार, बुद्धि, अव्यक्त (प्रकृति), दस इन्द्रियाँ, एक मन, इन्द्रियों के पाँच विषय।।
English Meaning
The great elements, false ego, intelligence, the unmanifested, the ten senses, the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions.
Commentary
From all the authoritative statements of the great sages, the Vedic hymns and the aphorisms of the Vedānta-sūtra, the components of this world can be understood as follows. First there are earth, water, fire, air and ether. These are the five great elements ( mahā-bhūta ). Then there are false ego, intelligence and the unmanifested stage of the three modes of nature. Then there are five senses for acquiring knowledge: the eyes, ears, nose, tongue and skin. Then five working senses: voice, legs, hands, anus and genitals. Then, above the senses, there is the mind, which is within and which can be called the sense within. Therefore, including the mind, there are eleven senses altogether. Then there are the five objects of the senses: smell, taste, form, touch and sound. Now the aggregate of these twenty-four elements is called the field of activity. If one makes an analytical study of these twenty-four subjects, then he can very well understand the field of activity. Then there are desire, hatred, happiness and distress, which are interactions, representations of the five great elements in the gross body. The living symptoms, represented by consciousness, and convictions are the manifestation of the subtle body – mind, ego and intelligence. These subtle elements are included within the field of activities. The five great elements are a gross representation of the false ego, which in turn represents the primal stage of false ego technically called the materialistic conception, or tāmasa-buddhi, intelligence in ignorance. This, further, represents the unmanifested stage of the three modes of material nature. The unmanifested modes of material nature are called pradhāna. One who desires to know the twenty-four elements in detail along with their interactions should study the philosophy in more detail. In Bhagavad-gītā , a summary only is given. The body is the representation of all these factors, and there are changes of the body, which are six in number: the body is born, it grows, it stays, it produces by-products, then it begins to decay, and at the last stage it vanishes. Therefore the field is a nonpermanent material thing. However, the kṣetra-jña, the knower of the field, its proprietor, is different.
Hinglish Commentary
Jitne bhi mahan rishiyon ki baatein hain, Vedic mantr aur Vedānta-sūtra ke aphorisms hain, unse hum is duniya ke components ko samajh sakte hain. Sabse pehle, paanch mahan tattva hain: prithvi, jal, agni, vayu aur aakash. Inhe mahā-bhūta kehte hain. Phir hai jhooti ahankaar, buddhi aur prakriti ke teen gunon ka avyakta avastha. Iske baad, paanch gyaanendriyaan hain jo humein gyaan prapt karne mein madad karti hain: aankhein, kaan, naak, zubaan aur twacha. Phir paanch karmendriyaan hain: vaani, pair, haath, anus aur genitals. In sab ke upar, ek man hai, jo andar hai aur ise antahkaran bhi keh sakte hain. Is tarah, man ko milakar, kul milaakar gyaan aur karmendriyon ka sankhya gyaarah hoti hai. Phir paanch indriyon ke vastu hain: gandh, swad, roop, sparsh aur dhvani. In bees chheezon ka milan kshetra ki gatividhi kehlata hai. Agar koi in bees chheezon ka vishleshan kare, toh wo kshetra ki gatividhi ko achhe se samajh sakta hai. Phir aati hain ichchha, nafrat, khushi aur dukh, jo in paanch mahan tattvon ke saath milkar sharir mein prakat hote hain. Jeevan ke lakshan, jo chetna se prakat hote hain, aur vishwas, ye sab sukshma sharir – man, ahankaar aur buddhi – ka pradarshan hain. Ye sukshma tatva bhi kshetra ki gatividhi mein shamil hain. Paanch mahan tattva jhoote ahankaar ka gross pradarshan hain, jo ki prathmik roop se jhooti soch yaani tāmasa-buddhi ko darshata hai, jo ignorance mein hoti hai. Yeh, aage, prakriti ke teen gunon ke avyakta avastha ko darshata hai, jo pradhāna kehlata hai. Jo vyakti in bees tatvon ko detail mein samajhna chahta hai, usse is philosophy ka gehra adhyan karna chahiye. Bhagavad-gītā mein sirf ek sankshipt roop diya gaya hai. Sharir in sab factors ka pradarshan hai, aur sharir mein chhe parivartan hote hain: sharir janm leta hai, badhta hai, rukta hai, utpaad karta hai, phir wo kshaya hone lagta hai, aur ant mein wo vilin ho jata hai. Isliye, kshetra ek asthayi material cheez hai. Lekin, kṣetra-jña, kshetra ka gyaan rakhne wala, iska malik alag hai.